The Plague of Prejudices

Published in "Hiba" magazine
www.hibamagazine.com

In the early seventh century, Prophet Muhammad (sa) in his Farewell Address sternly advised his followers that all people are created equal: “All humans are descended from Adam and Eve, there is no superiority of an Arab over a non-Arab, or of a non-Arab over an Arab, and no superiority of a white person over a black person or of a black person over a white person, except on the basis of personal piety and righteousness.”

This sermon highlighted the basic religious and ethical ideals for maintaining a society based on justice and equality. The Prophet (sa) was well aware of ill feelings that have plagued the human kind since the time of Habeel and Qabeel. Prejudices due to race, nationality, age, gender, religion and social class have been rampant throughout the ages. However, in today’s global world with its increasing mixing of populations, the prejudices are hitting record highs. Let us take a closer look at the prejudices, reasons of their formation and ways to overcome them.   

Formation of Prejudices

Prejudices are unjustified or incorrect attitudes (usually negative) we have toward our fellow human beings based solely on an individual’s belonging to any social group. Prejudices influence, how we behave towards other people and interact with them, often even unconsciously without ourselves realizing it.

Under the influence of prejudices, we tend to think that every person of a certain group carries the characteristics of that entire group (“they are all the same” attitude) and fail to look at each person as a unique individual. Commonly prejudices are expressed through negative feelings, stereotyped beliefs and an inclination to discriminate against members of a particular group. In severe cases, prejudices may result in violence.

Generally, prejudices are based on stereotypes, which are simplified assumptions about a group, resulting from one’s prior experience or beliefs. Psychologists claim that stereotypes emerge as part of normal human thinking in the process of trying to make sense of the world around us and sorting information (people, ideas, objects, etc.) into mental categories. Such categorizing of information makes our life easier, because it allows to interact and react quickly, but it may also lead to mistakes and thus result in negative prejudices, especially when we feel uncomfortable about a situation.

Overcoming Prejudices

Western psychologists have suggested a variety of ways for overcoming and possibly even eliminating prejudices. Some of them are:

1)      training people to become more empathetic in general;
2)      increasing contact with members of other social groups;
3)      making people aware of the inconsistencies in their own beliefs;
4)      gaining public support for anti-prejudice social norms;
5)      passing laws that would grant equal treatment of all groups of people.

As a comprehensive way of life, Islam offers us ethical guidance on interaction with others – the Quran and the Sunnah put forth teachings, by observing which Muslims can cut the menace of prejudice in its root, without ever letting it bloom. 

1)      Empathy

Abu Hamzah Anas bin Malik (rtam) has narrated that the Prophet (sa) said: “None of you will believe, until you love for your brother what you love for yourself.” (Bukhari, Muslim)

Love for your brother what you love for yourself command embodies empathy that prevents prejudices from forming – if we step into the shoes of others and care for them like we care for ourselves, we will not develop superiority complex or condescending attitude. Naturally, we will see them as our equals. 

 

2)      Interaction with Other Social Groups

“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.” (An-Nisaa 4:36) 

This verse of the Quran encompasses a powerful command for interaction with different social groups – right after our duties to Allah (swt), we have to do good to those around us. Thus, our social interaction should not be marred by negativity or ill feelings towards anyone but rather guided by our efforts of creating a positive environment – doing good to all. Following this advice will not only help us ourselves become a better human being but will change the attitude of others towards us as well – it truly is hard to harbour prejudices towards a person, who does good to you.

The Prophet (sa) said: “The best friend in the sight of Allah is the friend who is best to his friends; and the best neighbour is the neighbour who is best to his neighbours.” (Tirmidhi)

We must remember that neigbours are not only those, who live in the same building with us or have a house next to ours. Your roommate may be your neighbour, your office colleague may be your neighbour, and even the person sitting next to you on the bus may be your neighbour at that point of time.

3)      Advising Others Against Evil

Allah (swt) says in the Quran: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal-Imran 3:110)

If first two guidelines for eliminating prejudices focused on our own selves, then the third one calls to action regarding others. Enjoining good and forbidding evil is a basic duty of every Muslim. Thus, if we see anyone displaying prejudices, we should actively advise such person against it. However, while giving this sincere advice, we should take care to avoid the pitfall of condemning, as it may lead to our own display of superiority. Maintaining this fine line between the two may not be easy but can be learned and consciously put into practice. 

The Prophet (sa) said: “Oh, you, group of people, that believe with your tongues, while not with your hearts! Do not abuse the Muslims nor seek after their faults. For indeed, he who seeks after their (other people’s) faults, Allah will seek after his faults. And whomsoever has Allah seek after his faults, He will expose them, even if he may have committed them in the privacy of his own home.” (Ahmad, Dawood)

We must also remember that Allah (swt) regards Muslims as Auliya (allies, helpers, supporters, friends, protectors) of each other: “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong…” (At-Taubah 9:71). Therefore, it is our duty to be genuinely concerned about our brothers and sisters in faith, steering free from any prejudices. May Allah (swt) help us all to uphold the standards set for us by Prophet Muhammad (sa) in his farewell sermon, ameen.

Story of My Reversion

Drīzumā tiks tulkots latviski, inša Allāh.

Daiga (Khadija), a convert Muslim and a mother of five, lives in Latvia, a tiny Eastern-European country. No other Muslims in her hometown, except her. Her unusual ‘virtual’ conversion story and her full of determination new life in Islam are truly manifestations of the most amazing ways Allah (swt) can guide people towards Islam.

(1) What was your experience with religion before you encountered Islam?
Being a Catholic by birth, up till thirty years of age, I truly believed in Catholicism – it was not just a formality. I attended church together with my grandmother and mother and deeply believed in the values Catholicism stood for.

(2) What was it that turned you towards Islam?
It is difficult to pinpoint the very first influences. Around thirty years of age, due to several reasons, I was going through a crisis of personal values. The deceitfulness of Catholicism had extinguished in me the faith in the values I had believed in, and I found myself in some sort of a religious vacuum. I never lost faith in God. I am talking only about the form of religion - about the fall of Catholicism as a religion in my eyes and my heart. Essentially, it was due to the gap between what was preached in church and what was happening in the real life – both in the doctrines of the church and in the lives of the people around me. I was especially deeply affected by some of my mother’s beliefs – this was, most probably, among the strongest reasons that pushed me out of Catholicism.

My first meaningful encounter with Islam (before that it was only curiosity) came through online talks with a Muslim man from Morocco. I had never before met anyone so frank, sincere and clean. It was a great surprise that in today’s world there could be someone so sincere in intentions and thoughts. This made me interested in the reasons that let people keep their thinking and attitude towards life so pure. It was Islam.

(3) Can you describe the time, when you were moving towards Islam? Which angles of Islam influenced you the most and why?
It was not an easy time for me. After years of discords in family life, which ended with a divorce, I felt confused about my feelings and emotions. I had reached the critical point of needing stability – something, which would be permanent and profound. Since my faith in church was lost and the advice of my mother went against my convictions, I needed something to believe in. In Islam I saw what I had been missing – invariable and unchangeable values, stability, peace.

(4) What was the final drop towards accepting Islam?
In a sense, it was like a revelation. At some point, I got the feeling that, yes, this is what really matters. God is One, and things happen with me only by His mercy. Only the trust onto the One gives meaning to my life. When I internally accepted that Islam is what I have been missing, I felt complete happiness. I can say that I know and can describe what happiness is.

(5) How, where and to whom you said your Shahadah?
My Shahada, just like my second marriage, which followed after it, are virtual. I said my Shahadah over the Internet through Skype to my Muslim friend in Morocco and his friend.

(6) How did you begin practicing Islam?
I began practicing Islam right after my Shahadah. I was convinced that if I am a Muslim, then I have to do everything the right way. Initially, before memorizing the text, I was reading my Salah from paper and learned the recitation through computer softwares. I stopped wearing skirts above my ankles. In about a week, I accustomed my work colleagues to the idea that I will be wearing Hijab. On the first day, I came to work with a small scarf covering just my forehead and ears. After a couple days, I put on a small Hijab, which covered my entire head and was tied behind my neck. After a few more days, I was putting on Hijab properly – so that only my face could be seen. I had to start buying my clothes in second-hand store, because only there I found long enough skirts and blouses that were loose fitting and long.

(7) What was the reaction from your family like? And what about your work-place and hometown?
At work I was accepted almost without any comments. When I came in Hijab, somebody asked, if I would be coming now like this always, and I answered – yes. I think colleagues talked about it behind my back, but nobody said anything in front of me. However, they still cannot understand why I refuse to participate in company outings.

Children accepted me. May be because they did not really have a choice. I am the only one, who takes care of them, so they try to respect me. Time to time, I do hear rebukes from my eight-year-old son. He feels hurt that his mom is not like other moms. May be at school somebody has said something or laughed about him.

With my own mom I had (and still have) painful problems. Once, when we accidentally met on the street, my mom could not control herself and began yelling at me. It was a big shock for me, because usually she does not show her emotions openly, not even talking about public places. I got the feeling that I had hurt her so deeply that she would never be able to forgive me. At the moment, our relationship is better, but only till the moment my way of dressing or religion come in question.

In my hometown, I am the only one wearing Hijab. I have heard laughing, cursing and swearing. Even on the Internet I have read remarks that in Jekabpils (Daiga’s hometown) one is going around in ‘those rags.’

(8) Have you had any pleasant surprises after becoming Muslim?
The time, when I daily searched for, found and studied the materials on Islam was truly beautiful. I did not have surprises – it was a steady feeling of happiness. Islam really is a total model of life given to people by Allah (swt). If this model would be adhered to, people would live in harmony. The actual encounter with people in Islam has somewhat deteriorated my notions about Muslims, but not about Islam.

(9) Have you experienced any hurtful incidents because of your conversion?
I do not want to talk about the negative. I have had verbal attacks, painful feeling that my relatives are suffering.

(10) Are you keeping in touch with the local Latvian Muslim Ummah?
As far as I know, in Jekabpils there are no other Muslims except me. I have been a few times in the mosque in Riga (the capital) and attended the Eid celebrations. However, due to several reasons, I cannot attend the events in the mosque on regular basis. I have not met any Muslim for quite long now. Time to time, I correspond with sisters over the Internet. I am really longing to meet other Muslims for refreshing the feeling of unity, for strengthening my Imaan.

(11) Can you tell a little about your second marriage after conversion to Islam?
I divorced my first husband prior to accepting Islam. After becoming Muslim, I realized that I want to have a family in the true sense of this word. Not only my five children, but also a husband. After reading about Islam, I really liked the Muslim family model. I longed for being a good wife and mother.

Since in my surroundings I do not have any Muslims, I put an advertisement in a Muslim matrimonial website www.qiran.com. Letters poured. Initially, I was surprised that among Muslim men there are so many, who are ready to accept me with my five children. Only later I found out that just a small percentage of them have clean intentions. For some time, I was corresponding with quite many Muslim men. The experience ranged from unpleasant to shocking. Then, through the same website, I got a letter from a man in Makkah. He already had a wife and a large family. I was offered to become the second wife. Originally, Abuhamed is from Morocco. He has studied in France and now lives in Makkah. Although he had a degree in engineering, he is committed to studies of Islam and writes books.

After a virtual meeting with Abuhamed, his wife and family, I accepted his proposal. I was given many promises – that soon I would not have to work any more, so that I can become a full-time mother and wife, that he would come to Latvia for getting to know my children and that afterwards we would be able to live in KSA or in any other country of our choice. We were planning that I would help him with online Dawah activities. I was truly delighted!

However, life has put many hurdles in the way of our new family. My husband has dedicated his life to studies of Islam and writing about Islam, while I am working for earning at least a decent living for my children. We have met two times in Istanbul, Turkey. He was refused visa for Latvia. He is continuously asking me to come to Makkah, but how is it practically possible, if I have neither a Mahram to travel with, nor money for buying my ticket? It is also not possible for me to uproot my children from their current lives and ‘throw’ them into a completely different environment than they are used to. I keep praying to Allah (swt) for uniting our family soon.

(12) What is it that keeps you steady on the Path of Allah (swt), despite the difficulties you face?
My relationship with Allah (swt) is guided by internal conviction, not by any external reasons. The difficulties, which come about due to external obstacles, cannot become a reason for doubts in the matters of faith. Faith can get affected only if a person has internal insecurities and lacks confidence in himself/herself.

Source: http://www.hibamagazine.com/index.php?option=com_content&task=category&sectionid=17&id=117&Itemid=215

Ready To Tie The Knot?

Drīzumā tiks tulkots latviski, inša Allāh.

The bright lights of the wedding hall are pouring down on guests fitted in their choicest attire. The bride and groom attend the wedding reception resplendent in their meticulously prepared finery.

Yet, sadly, not many young Muslims, coming to the wedding hall for finalizing the most important decision of their lives, are fully aware of what an Islamic marriage actually entails. "Most couples spend more time preparing for the wedding, than they do preparing for the marriage." The future husbands and wives-to-be go through numerous cultural rituals, yet only a few of them are ready for forming a strong, Islamically based family unit.

There are several matters young Muslims should consider, while getting ready for the life changing decision to ‘tie the knot'. Firstly, special care should be taken in selecting a good future life partner - one that would become your companion in paving your way to Jannah. Secondly, it is highly advisable that the young people go through some sort of Islamic premarital counseling that not only would provide them with knowledge regarding their Shariah rights and responsibilities, but also prepare them emotionally and mentally for building a successful Muslim family.

Finding the right man

It might be next to impossible to find a perfect man for marriage; however, it is within your reach to take some precautionary measures, which would assure that you do not end up in a disaster. Where to get started? Mona White suggests, "Nothing, absolutely NOTHING (including that BMW and indoor swimming pool) compares with the man's religion and character."
"If a man, whose practice of the religion satisfies you, asks you for your daughter in marriage, you should marry them; otherwise, there will be corruption on the earth." (Tirmdhi).

There must be a reason, why such a great importance is placed on the Deen of man. Allah's perfect order ensures that a God fearing husband would take good care of his wife and children and would not harm or dishonor them in any way. Ibn Uthaymeen says, "The most important thing is that the one proposing marriage should be good in the Deen and in his character - since regarding one possessing Deen and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner."

M. White draws up a checklist, which will guide you through the selection process:

(1) Correct Aqeedah: Believing in all those principles that Allah has commanded us to believe and keeping away from Shirk and innovations.

(2) Understanding and application of the Prophet's (saw) Sunnah: According to M. White, "a person who does not understand the authority of Sunnah in his religion has no understanding of his religion at all." The Messenger of Allah (saw) said, "I have left among you two matters that if you adhere to them, you will never be misguided: the Book of Allah and the Sunnah of His Prophet." (Baihaqi)

(3) Character and habits: For this, you will have to do some research through the relatives and friends of the concerned man. Inquire, whether he prays in congregation, is generous in giving for the sake of Allah, has a beard, is a contributing member of the society, etc. Do not leave any question pending. The more you will ask the better understanding you will have about the prospective husband-to-be.

Searching for the ideal wife

The Prophet (saw) has said, "When a man marries, he indeed perfects half of his religion. Then, he should fear Allah for the remaining half." (Bukhari)

This Hadeeth suggests that a Muslim man should be especially careful in choosing his wife, because his marriage will affect not only the soundness and happiness of his future family but also the status of his own religion. According to another Hadeeth, "A woman may be married for four reasons: for her wealth (or property), her lineage (or family status) her beauty, and her religion; so try to marry the one who is religious, may your hands be rubbed with dust [i.e., may you prosper]." (Bukhari)

Thus, in the case of the ideal wife, priority should be given to her Deen. According to Umm Rashid, "A Muslim man could not ask for anything better than to have a religious wife to be by his side and to teach his children."

Further, Umm Rashid discusses the traits a prospective wife should have:

(1) Correct Aqeedah is once again on the top of the list.

(2) Good character: Shaykh al-Uthaymeen describes some qualities of a good character: Wishing the Muslims well, being content, having a cheerful countenance, speaking well, being generous, being courageous and dealing with others in an open and sincere manner.

(3) Proper Hijab: It gives to Muslim women their due respect and serves as a protection, ensuring that they would not be harassed. Allah says in the Quran, "Enjoin the believing women to lower their gaze and guard their modesty; not to display their beauty and ornaments except what normally appears thereof; let them draw their veils over their bosoms and not display their charms..." (Surah An-Nur 24:31).

(4) Good reputation: According to Umm Rashid, "Whether a woman is a virgin or one previously married, she should be chaste." Allah says in the Quran, "... pure women are for pure men, and pure men are for pure women..." (Surah An-Nur 24:26).

Islamic Premarital Counseling

Another matter to consider, while preparing for marriage, is Islamic premarital counseling. What is it and what are its benefits? "In professional terms, Islamic counseling would be a confluence of counseling and psychotherapy with the central tenets of Islam. The idea behind Islamic counseling is to borrow the positive aspects of the Western psychotherapy and counseling, integrate them with the teachings of the Quran and the Sunnah, and thus form a unique type of counseling that would be specifically beneficial for Muslims.

"Marriage counseling has three main areas including pre marriage, post marriage, and family counseling during marriage. Premarital counseling is a preventive measure to help people understand marital relationships, the responsibility that comes with it, and their expectations of one another."

Premarital counseling is done in two ways:

(1) Premarital education: Lectures for single men and women that are open for anyone interested to learn and do not involve any formal responsibilities.

(2) Premarital counseling: A more private option that deals with the case-specific queries and concerns of a couple seeking marriage.

Premarital counseling can address a wide variety of topics, including the significance of marriage; communication between husband and wife; abuse within the family; styles of parenting, financial planning, relations with the extended family, decision-making; and conflict resolution between the spouses.

Creating awareness of these topics before marriage can become an effective preventive measure for avoiding unnecessary marital complications.

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Etiquettes of Visiting the Graveyard

Drīzumā tiks tulkots latviski, inša Allāh.

By Naba Basar and Laila Brence

In Islam, death is a natural part of existence; it is a transition from this world into the Hereafter. Allah (swt) says in the Quran that every soul will taste death (Al-Ankabut, 29:57). Likewise, every soul will be resurrected on the Day of Judgement to stand in front of the Creator (swt). For us, the living ones, their graves are constant reminders of death and the Hereafter.

The Prophet (saw) said: “I had prohibited you from visiting the graves, but now I encourage you to visit them, because they are a reminder of the Hereafter.” (Abu Dawood and Ahmad)
Although the above Hadeeth encourages Muslims to go to graveyards, we should pay attention to certain guidelines, when visiting the graves.

Sheikh Al-Albaani reminds us that the primary purpose of visiting the graveyard must be that of remembering death and contemplating about the Hereafter. The intention for visiting the graves should not be to provide any comfort or benefit to the deceased. Likewise, we should refrain from praising the deceased by saying that so-and-so is in Jannah.

Also, we should not call upon the deceased ones, seeking their help instead of Allah (swt). Even though Muslims are allowed to make Duas at the grave for their deceased ones, these Duas are no more special than the Duas made for the deceased at any location other than the graveyard. Our supplications reach Allah (swt) regardless of where we offer them.

If we choose to say Duas for the deceased while in the graveyard, we should follow certain etiquettes.

First and foremost, we should be facing Kabah (not the grave) when making supplication. According to Sheikh Al-Albaani, “The Prophet (saw) forbade prayer (Salah) facing graves, and Dua is the heart and soul of Salah, as is well-known, and is subject to the same rulings.
The Prophet (saw) said: ‘Dua is worship’ then he recited the Ayah: ‘And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).’ (Ghaafir, 40:60)”

Sheikh Al-Albaani continues by saying that it is permissible to raise one’s hands, when offering supplication. Aisha (rtaf) has said: “The Messenger of Allah (saw) went out one night, and I sent Bareerah to follow him and see where he went. She said: ‘He went towards Baqee A-Gharqad [the graveyard in Madina], and he stood at the bottom of Al-Baqee and raised his hands, then he went away.’ Bareerah came back to me and told me, and when morning came, I asked him about it. I said: ‘O Messenger of Allah, where did you go out to last night?’ He said: ‘I was sent to the people of Al-Baqee to pray for them.’”

There are numerous Duas that can be recited at the grave. One of the most common supplications has been passed on by Abu Hurairah (rtam): “Assalaamu alaykum ahl al-diyaar min al-mumineen wal-Muslimeen, in sha Allaah bikum laahiqoon, asal Allaaha lana wa lakum al-aafiyah (Peace be upon you, O people of the dwellings, believers and Muslims, Insha’Allah we will join you, I ask Allah (swt) to keep us and you safe and sound).” (Muslim)

While visiting the graveyard, we must remember that graves are to be respected. It is not permitted to violate or cause destruction in a graveyard. A majority of scholars agree that it is by no means allowed to demolish or destroy a Muslim graveyard, unless their bones have crumbled and turned to dust. Likewise, it is strictly forbidden to build or erect anything over a grave or have Quranic inscriptions around or on them. It is unlawful to slaughter animals in the cemetery, light candles or fragrant sticks, wipe hands or kiss the grave, as all these acts are done by people belonging to non-Muslim cultures and traditions. There is also no proof that one should visit the graveyard every Friday, on Lailat-ul-Qadr, Eids or during Ramadan.

The opinions of scholars differ on the matter, whether Muslim women are allowed to visit the graveyard or not. Many say it is Makrooh (disliked) by quoting a Hadeeth that Prophet Muhammad (saw) said: “May Allah curse the women, who are frequently visiting the cemetery.” (Tirmidhi) However, if the visiting is not frequent, most scholars say it is permissible for Muslim females to visit the graveyard, provided that the sole purpose of going there is to remember death and Hereafter. If a female does visit the graveyard, she should be properly dressed (without displaying her adornments) and should abstain from wailing or any other un-Islamic behaviour.

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Genders – Equal yet Distinct

Drīzumā tiks tulkots latviski, inša Allāh.

By Burhan and Laila Brence

In the era, when equality of genders is loudly praised and celebrated in the West, sometimes we tend to follow the flow without much thinking. Let’s step away for a moment to see, what Islam has to say on the matter of differences between men and women.

Allah (swt) says in the Quran: “O mankind! Be dutiful to your Lord, Who created you (all) from a single Nafs (soul or person (Adam)), and from it (Nafs (Adam)) He created his wife [Hawwa (Eve)], and from them both He created many men and women…” (An-Nisa 4:1)[m1]

Indeed, Allah (swt) declares that He created all the mankind from a single Nafs (soul or person, prophet Adam). The term Nafs has been translated by some commentators as ‘soul’, while others render it as ‘person’. Regardless of its meaning, the term clearly indicates that Allah (swt) created both man and woman from the same Nafs - both are not from different species but from one and the same. Right at this very point of creation, Allah (swt) establishes His own terms for defining equality between genders – as His creations, the man and the woman stand equal before Allah (swt).

Likewise, Allah (swt) states in the Quran that men and women are equal in whatever deeds they do. (An-Nahl 16:97, Al-Ahzab 33:35) There is no distinction between a male believer and a female believer, except in the degree of piety and righteousness (Al-Hujurat 49:13).

There are, however, differences between men and women in their nature and roles assigned to them by Allah (swt). It is important to understand these distinctions that Islam makes between genders.

According to Abu Hurairah, the Prophet (saw) said: “Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women.” (Saheeh Al-Bukhari Hadith 7.114)

This Hadeeth guides men regarding the fact that women are created from a rib. The parable implies that just as the rib has a natural crookedness in its form, so is the nature of a woman distinct and different from that of a man. Just as the rib would break, if one tried to straighten its crookedness, so should a woman be accepted, appreciated and honored with her distinct nature; for if one tries to change or distort the nature a woman was created with, she too would break.

The Hadeeth does not specify that a woman was created from the rib of a man. According to commentators and scholars, this Hadeeth is a parable for guiding men to recognize, identify and appreciate the distinct differences in the nature of women.

Allah (swt) has also assigned different roles for men and women in this world. If the man is the breadwinner for the family, then the woman is the home-maker and the caretaker of family affairs. Although the tasks both carry out are not identical, they are equally important in front of Allah (swt).

Equality between men and women is desirable, just and fair, while sameness is not. If woman would be identical to man, she would have simply been a duplicate of him, which she is not. Islam acknowledges the equality of both genders, yet takes in due consideration also their distinct differences in nature and roles assigned by Allah (swt).

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Modernity for Young Muslim Women

Drīzumā šo rakstu tulkošu latviski un tad šo aizvietošu ar latvisko versiju, inša Allāh.

The place of modernity in Islam is a controversial issue, which often divides Muslims into those, who condemn anything modern as incompatible with the ethos of Islam, and those, who claim that Muslims must embrace the modernity in order to survive and grow.

Being a Muslim woman, I am faced with the same question of modernity. However, for me, as a convert Muslim, this question takes on new dimensions, because I stepped into Islam right out of the same western modernity.

In order to address the dilemma of modernity for Muslim women, it is first necessary to define what modernity is. For society in general, modernity means progress, advancement of technology, raise of secularism, and emphasis on reason and free will. For women in particular, modernity holds liberation and equality.

For western women, liberation and equality essentially means exercising the same social, legal, and personal rights as men are enjoying. The history of the first modern western woman dates back to the 1920s in the US, when American women got their right to vote, asserted their presence in the society by stepping out of their homes, and gradually began breaking the taboos their mothers hardly dared to talk about. During these years, the American women (who were more advanced than their European counterparts) discovered their sexuality and began insisting on the same freedoms as men in choosing their personal habits, including smoking, drinking, dancing, and even wearing provocative for those times bathing suits.

What can modernity offer to a Muslim woman? Basically the same – liberation and equality. How so? Modernity doesn’t necessarily have to be defined from a single western perspective only. The truth is that women’s liberation movement didn’t begin at the end of the nineteenth century, as western historians claim. Its roots can be traced back to the seventh century – the time of the Prophet Muhammad (saw). Many Muslim women don’t realize that Islam upgraded their status equal to that of men’s about 1400 years ago – the Quran clearly states that men and women are equal in whatever deeds they do. (An-Nahl 16:97, Al-Ahzab 33:35) It is important, however, to understand the distinctions that Islam makes between genders.

“The rights and responsibilities of a woman are equal to those of a man but they are not necessarily identical with them. Equality and sameness are two quite different things. This difference is understandable because man and woman are not identical but they are created equals. Equality is desirable, just, fair; but sameness is not. With this distinction in mind, there is no room to imagine that woman is inferior to man. There is no ground to assume that she is less important than he, just because her rights are not identically the same as his. Had her status been identical with his, she would have been simply a duplicate of him, which she is not. The fact that Islam gives her equal rights – but not identical – shows that it takes her into due consideration, acknowledges her, and recognizes her independent personality.” (Abdul-Ati)

I personally feel that the true liberation for Muslim women lies in recognizing the temporary nature of this world – we will meet Allah (swt) and face the actual reality of life only after our worldly death. This intellectual freedom raises Muslim women above the mundane ‘freedoms’ western women so persistently struggle for – we submit to nothing and none but Allah (swt) and His teachings. Thus, with a complete peace of mind we can enjoy the equality with men granted to us by Allah (swt), not worrying about being the same with them.

Have I betrayed the female sex by converting to Islam or have I become any less modern than other western women? My answer is a definite ‘no.’

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Death of a Non-Muslim Relative

Drīzumā tulkošu šo tekstu latviski un tad šo aizvietošu ar latviešu versiju, inša Allāh.

When my father, who was a non-Muslim, passed away a couple years ago, I was faced with the question of what I, as a Muslim, should and am allowed to do in such a situation. What are my responsibilities towards my deceased non-Muslim father? Can I attend his funeral? Can I pray for him? Can I visit his grave? Am I eligible to receive inheritance from him? Thoroughly researching the rulings regarding the burial and funerals of non-Muslims, I got my answers.

Responsibilities of a Muslim towards Non-Muslim Parents

Islam encourages Muslims to strengthen the ties of kinship with both Muslim and non-Muslim relatives. In fact, being dutiful to one’s parents, no matter what religion they belong to, is placed in the Quran right next after worshiping Allah (swt): “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents...” (Al-Isra’, 17:23)

Since dutifulness to parents extends beyond their death, a Muslim is allowed to participate in the funeral and burial of non-Muslim parents / relatives.

Zakariya al-Ansaari said: “He may (i.e., it is allowed for a Muslim and is not Makrooh) attend the funeral of a Kaafir relative, because of the report narrated by Abu Dawood from Ali who said: ‘When Abu Taalib died, I came to the Messenger of Allah (saw) and said: ‘Your uncle, the misguided old man, has died.’ He said: ‘Go and bury him.’” (Al-Nisaa’i, 190)

There are, however, certain restrictions on the involvement of a Muslim in the funeral and burial procedures.

Burying Non-Muslim Relatives

According to Sheikh Al-Albani, a Muslim is allowed to take care of the burial of his non-Muslim parents/ relatives; however, this does not cancel out the hatred a Muslim should feel towards their Shirk. Further, a disbeliever can neither be buried in a Muslim graveyard (Fataawa al-Lajnah al-Daa’imah, 9/10), nor prepared for the burial according to Islamic rites: he should not be washed or shrouded, and no prayer should be offered over him (Fataawa al-Lajnah al-Daa’imah, 9/14).

From the earlier mentioned Hadeeth, in which the Prophet (saw) permits Ali to go and burry Abu Taalib, Sheikh Al-Albani concludes that if it were permissible for a Muslim to burry a non-Muslim according to Islamic rites, then the Prophet (saw) would have told Ali to do so, “because it is well known that it is not permitted for the Prophet (saw) to delay explaining something at the time, when that information is needed.”

Although it is permitted for a Muslim to burry a non-Muslim relative, Fataawa al-Lajnah al-Daa’imah, 9/10, suggests that, when possible, it is better to avoid doing it: “If there are people among the Kuffaar, who can bury their own dead, then the Muslims should not bury them, or join the Kuffaar and help them to bury them, or try to please the Kuffaar by joining the funeral procession, even if this is a political practice.”

Attending Funeral and Burial

According to Sheikh Muhammed Salih Al-Munajjid, it is permissible for a Muslim to attend the funeral and burial of a non-Muslim relative. However, Muslims are restricted from participating in prayers or any other burial rites of other religions. Likewise, attending of the funeral should not involve anything Haram, such as listening to musical instruments and so on.

When attending the funeral and burial of a non-Muslim relative, the right intention for a Muslim to have is that of carrying out the duty of kindness to his deceased relative, sharing the misfortune with the family and strengthening the good relationships with the rest of the kin.

However, special restriction has been placed on attending the funeral of a hypocrite. The Quran directs the Prophet (saw) not to pray for the hypocrites and the rebellious against Islam and not to stand at their graves: “And never (O Muhammad (saw)) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allah and His Messenger, and died while they were Fasiqun (rebellious, — disobedient to Allah and His Messenger).” (At-Taubah, 9:84)
Praying for the Deceased and Visiting the Grave

Although in times of sorrow it might be extremely difficult and heart-wrecking to accept this, the Quran gives a straight forward order not to pray for the forgiveness of deceased disbelievers, even if they are close of kin:

“It is not (proper) for the Prophet and those how believe to ask Allah’s Forgiveness for the Mushrikin (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).” (At-Taubah, 9:113)

A Hadeeth shows that even the Prophet (saw) himself was not given permission to pray for forgiveness of his mother, although he was allowed to visit her grave. Abu Hurayrah (rtam) has reported: “The Prophet (saw) visited the grave of his mother, and he wept and those, who were with him, wept. Then he said: ‘I asked my Lord for permission to pray for forgiveness for her, and He did not grant me permission to do that, and I asked Him for permission to visit her grave, and He gave me permission. So visit the graves, for they are a reminder of death.’” (Narrated by Muslim, 3/65; Abu Dawood, 2/72; al-Nasaa’i, 1/286; also by Ibn Maajah, al-Haakim, al-Bayhaqi and Ahmad)

The above Hadeeth also indicates the reason for visiting graves – to be reminded of death. To this, Sheikh Al-Albani adds that visiting the graves of non-Muslims should be done with the purpose of learning a lesson. Al-Albani says that non-Muslim dwellers of the grave should not be greeted with Salam and should not be prayed for; instead, they should be given the tidings of Hell.

The evidence for that is the Hadeeth of Sad ibn Abi Waqqasm who said: “A Bedouin came to the Prophet (saw) and said: ‘My father used to uphold the ties of kinship, and so on and so forth - where is he now?’ He said: ‘In Hell.’ The Bedouin got upset and said, ‘O Messenger of Allah, where is your father?’ He said: ‘Whenever you pass by the grave of a Kaafir, give him the tidings of Hell.’ The Bedouin later became a Muslim, and he said: ‘The Messenger of Allah (saw) gave me a difficult commission. Whenever I pass by the grave of a Kaafir, I give him the tidings of Hell.’” (Narrated by al-Tabaraani in al-Mu’jam al-Kabeer, 1/191; Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah, 588; al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, with a Saheeh Isnaad. Al-Haythami (1/117-118) said: it was narrated by al-Bazzaar and by al-Tabaraani in al-Kabeer, and the men of its Isnaad are sound.)

Inheriting from a Non-Muslim Relative

Another important matter to consider is the question of inheritance. The general rule is that a Muslim does not inherit from an unbeliever. Usamah bin Zayd related that the Prophet (saw) said: “The Muslim does not inherit from the unbeliever, and the unbeliever does not inherit from the Muslim.” (Bukhari, 6383; Muslim, 1614)

However, the Scientific Research Committee (IslamToday.net) has given a verdict that if a non-Muslim father has left a will, in which he specifies inheritance for his Muslim child, then the child is eligible to “receive up to one-third of the estate (33,3 %), since this is the amount of a person’s estate that he can bequeath to non-inheritors”. If, however, the percentage the non-Muslim father has specified in his will exceeds that, then the Muslim child “will not be permitted to accept this excess without the express permission of the other inheritors”.

The best we can do for our non-Muslim relatives is to share with them the teachings of Islam, before they reach the point of no return. One short sentence of Shahadah can make the difference for their entire eternity. We should earnestly pray to Allah (swt) to guide them to the Straight Path during their lifetime, for Allah (swt) Alone can guide a soul to the truth.

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Fitrah: Your Disposition Towards Virtue

Drīzumā šo rakstu iztulkošu un šī vietā ievietošu latviešu versiju, inša Allāh.

Your foot slipped and you ended up with another sin on your deeds account. “Can’t really help it,” you say, “I’m just a sinful human being – unable to resist temptations.” But is the case really as simple as it appears? Are we really doomed to stumble from sin to sin, writing it off to the weakness and imperfection of human nature and our inclination towards the sin?

At times even without being aware of it, many Muslims have unduly succumbed to the Christian idea of inherent sinfulness of human nature, the history of which reaches back to the Fall of Adam in Paradise. According to the Christian version of the story, Adam’s disobedience stripped him of the original perfection Allah (swt) had created him with, and along with Adam, the whole of the human race was plunged into ruin and has since been in bondage to sin. Thus, according to this doctrine of original sin, every child is born in sin and in an impure state – unable of himself to do good, please God or gain salvation. It is through the Christ’s obedience and his sacrifice on the cross (where he suffered and died for all the sins of the whole mankind) that Christians are restored to their original perfection. Salvation for Christians is based on the faith in this sacrifice of Christ.

In contrast, for Muslims it is inconceivable that any person should be punished for the sins committed by others. In Islam, every human being is responsible in front of Allah (swt) for his/her own deeds. Thus, salvation in Islam depends on both faith (Imaan) and good conduct (Ihsaan).

Christianity and Islam differ also on the notion of the inherent human nature. If Christians believe that every person is born in an impure state, then Islam advocates just the opposite – every child is born in a state of Fitrah – natural purity and original goodness, which inclines a person towards right actions and submission to Allah (swt). Fitrah is our inherent disposition towards virtue, which endows us with the ability to differentiate between right and wrong.

Abu Hurairah (rtam) has narrated that the Prophet (saw) said: “Every child is born on Al-Fitrah [true faith of Islamic Monotheism (i.e., to worship none but Allah Alone)], but his parents convert him to Judaism or Christianity or Magianism, as an animal gives birth to a perfect baby animal. Do you find it mutilated?” (Bukhari)

Islam recognizes that all children, no matter if they are born to Muslim or non-Muslim parents, possess this original state of Fitrah, and if they die before attaining maturity, they go to Paradise. As the above Hadeeth states, it is the social circumstances after the birth that cause the child to diverge from Fitrah. Thus, if someone follows the wrong path, it is not because something is wrong with his/her innate nature, but because of the negative effects of social circumstances and the emergence of the person’s own Nafs (desires) after the birth.

Allah (swt) has not left us helpless in front of our Nafs. Tawbah or repentance has a very significant role in a Muslim’s life. Although we are born in a state of original goodness, all of us are subject to temptations. Allah (swt) has given us the ability and opportunity to repent from our sins, which means that we are able to admit our errors and turn away from them towards Allah (swt). Awareness of the divine mercy of Allah (swt) and our own predisposition towards virtue gives us hope of salvation and increases our confidence about our own potential to do right and resist wrong. Instead of complaining about the flaws in our nature, we should stand firm on our Fitrah, resist temptations of Shaitan and turn our faces towards Allah (swt).

“So set you (O Muhammad (saw)) your face towards the religion (of pure Islamic Monotheism) Hanif (worship none but Allah Alone). Allah’s Fitrah (i.e., Allah’s Islamic Monotheism) with which He has created mankind. No change let there be in Khalq-illah (i.e., the religion of Allah – Islamic Monotheism); that is the straight religion, but most of men know not.” (Ar-Rum, 30:30)

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War in Monotheistic Religions: Judaism

Drīzumā rakstu iztulkošu un tad šo nomainīšu ar latviešu versiju, inša Allāh.

Throughout history, many wars have been waged with religion being their stated cause and peace as their desired outcome. Judaism, Christianity and Islam, the historically and theologically related monotheistic religions, all three are dedicated to love and benevolence and yet all three at some points of history have developed concepts of war. Let us delve into the history of Judaism in search of origins of war in this religion, as defined by Karen Armstrong, a renowned modern religion scholar.

In her attempt to identify the origins of war in Judaism, Armstrong looks back at the very beginnings of Judaism - the time of prophet Abraham. In about 1850 B.C.E., he left his home in Ur of the Chaldees to set out on a journey to the land of Canaan, the modern Israel. God commanded Abraham to enter into a special covenant with Him, in return for what God would bless him - his descendants would become a great people and would be given the land of Canaan.

Among the first words that God spoke to Abraham were: “To your descendants I will give this land.” (Genesis, 12:7) Armstrong maintains that this revelation has served as basis for numerous wars fought by Jews in order to make this promise come true. Also today many Jews see this Promised Land as essential to the integrity of Judaism.

In about 1700 B.C.E., the descendants of Abraham migrated to Egypt. By 1250, their position there deteriorated to such an extent that they became slaves. At that point, God intervened and commanded prophet Moses to save his people. Through series of miracles granted by God, Moses forced the Pharaoh to let the Israelites go and then led them towards the Promised Land of Canaan. However, instead of going directly to Canaan, the Jews lived for forty years as nomads in the Sinai Peninsula. In these forty years, they learned to depend on God in all their needs, including their daily provision of food. But, most importantly, during this time, on Mount Sinai God gave to Moses the Ten Commandments, which became the basis of the Torah.

One of the Ten Commandments given to Moses was: “Thou shalt not kill.” However, points out Armstrong, as Jews got ready to enter the Promised Land, God told them that they would have to engage in a ruthless war of extermination. Although Jews believed that the land of Canaan was theirs, it was not empty – there were other people living there, who had made it their home. Canaanites were in the way of the divine plan; they were enemies of the new Jewish self. Thus, according to Armstrong, the normal human rights the Jews were commanded to observe did not apply to the Canaanites, who had become the enemies of God. Canaanites had to be exterminated. “I shall exterminate these,” God told his people, “they must not live in your country.” (Exodus, 23:23, 33)

Since the order of conquest came directly from God, we can assume that this was the first holy war ever fought. In Jewish holy war, says Armstrong, there was no peaceful coexistence, mutual respect or peace treaties – their enemies were to be fought to the death. When Jews had to establish themselves in the Promised Land, the ordinary morality did not apply.

Since Moses died before reaching the Promised Land, it was Joshua who in about 1200 B.C.E. led the Israelites into Canaan and established them there by means of a long and ruthless military campaign. He acted according to Gods command (Deuteronomy, 7:1-6) – the conquered areas were put under ban, which meant total destruction and extermination:

“When Israel finished killing all the inhabitants of Ai in the open ground and where they had followed them into the wilderness, and when all to a man had fallen by the edge of the sword, all Israel returned to Ai and slaughtered all its people. The number of those that fell that day, men and women together, was twelve thousand, all people of Ai. (...) Then Joshua burned Ai, making it a ruin for evermore, a desolate place even to this day.” (Joshua, 8:24, 25, 28)

This holy war for conquering the Promised Land continued for two hundred years, until the time of King David. His conquest of the Jebusite city of Jerusalem (around 1000 B.C.E.) departed from the practice of his predecessors – he did not massacre the Jebusites. According to Armstrong, it seemed that he wanted to make them his personal followers, since their survival totally depended on him. It was King David, who made Jerusalem the capital of his kingdom and the center of Judaism. As the history would evolve, Jerusalem would gain special significance also for Christians and Muslims.

Since the time of early history of Judaism, rabbis, the Jewish religious teachers, have defined three types of permissible wars:

1) Obligatory wars: these are commanded by God. This category includes such wars as the biblical conquest of the Canaanites.
2) Defensive wars: if Jewish people are attacked, it is obligatory upon them to defend themselves. This category includes also pre-emptive strikes, which means attacking the enemy, who is about to attack you.
3) Optional wars: these are undertaken for a good reason in cases, when no other form of negotiation has been possible.

Distinct rules of warfare have also been developed. According to Jewish tradition, before declaring a war or starting a battle, attempts have to be made for negotiating peace. Non-combatants are not to be killed intentionally and should be given the chance to leave the area, before the battle starts. However, if non-combatants intentionally stay in the area of war, then they lose the previously mentioned protection and can be killed.

Today Jews often find themselves in a tight situation regarding the ethics of warfare. They are required to find the balance between the need to wage a war and the obligation to value the human life. Since modern political situation is very complicated, there is a great debate today among the Jews, as to how apply the warfare principles defined in Torah to the current situations.

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